Annotations by Kikan Michael Howard

Katagiri Roshi discussed Fukanzazengi – Zen Master Dogen’s “Universal Recommendation for Zazen” – in many of his talks. On this page, I go through Fukanzazengi line-by-line and add notes and links to talks where Katagiri Roshi discussed the line or lines in question. This is very much a work in progress; I will update this page as I transcribe talks and find additional references.

The primary text annotated here is the Sotoshu translation of Fukanzazengi (external link), which is used by many English-speaking Zen centers. Alternative translations by Katagiri Roshi are provided where they are available.

No single English translation of Fukanzazengi should be taken as authoritative. For a comparison of six English translations of Fukanzazengi, see “Fukanzazengi: 6 translations” (external link).

Fukanzazengi

The way is originally perfect and all-pervading. How could it be contingent on practice and realization?

  • “Practice and realization” is a translation of shushō (修證). This important term appears several times in Fukanzazengi; here it is also translated as “practice-realization” and “practicing and realizing.” Elsewhere it is sometimes translated as “practice-enlightenment.”
  • The meaning of shō (證) – often translated as “realization” – should not be taken for granted. For an entire talk on the meaning of shō – and its distinction from kaku and satori, which are also sometimes translated as “enlightenment” – see “Shobogenzo Bendowa: Dogen’s Questions & Answers – Talk 5”.
  • On the statement “to think practice and realization are not one is a heretical view” from Bendowa, see “Shobogenzo Bendowa: Dogen’s Questions & Answers – Talk 4”.

The true vehicle is self-sufficient. What need is there for special effort?

Indeed, the whole body is free from dust. Who could believe in a means to brush it clean? It is never apart from this very place; what is the use of traveling around to practice?

  • “Dust,” “brush it clean,” etc. is primarily a reference to The Platform Sutra and the well-known “poetry contest.” See especially “Platform Sutra – Talk 1”.
  • Although these lines might initially be seen as supporting the verse attributed to the Sixth Ancestor Hui Neng over the verse attributed to Shen Hsiu, note that the very next words are, “And yet.” As is pretty clearly laid out in “Platform Sutra – Talk 1”, “sudden” and “gradual” are regarded in Zen as flip sides of the same coin. “And yet” is essentially Dogen flipping the coin.
  • Partly because of the Platform Sutra, it is commonly understood that there was a “Northern School” and a “Southern School” in early Zen, and that the Northern School represented “gradual enlightenment,” while the new Southern School represented “sudden enlightenment.” This is not Katagiri Roshi’s understanding, nor is it Dogen Zenji’s understanding… nor, it could be said, is it the understanding of Zen Buddhism. Note that Dogen himself (in “Shi-zen Biku”) refers to the Platform Sutra as “a forged writing,” and (in Soku shin ze butsu, “This Mind Itself Is Buddha”) he approvingly quotes one National Teacher Dazheng, who calls out “folk stories” which were spuriously added to The Platform Sutra which “erase” the true meaning of the Sixth Ancestor. There’s nothing subtle going on here. Basically, it is – and always has been – well known in Zen that the Platform Sutra contains revisions by many people, not all of which are agreed with. This is referred to in “Platform Sutra – Talk 1” in the beginning and at 54:25.
  • For a Western historical analysis of the “poetry contest” story of the Platform Sutra, see e.g. John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism. From the introduction: “McRae’s meticulous analysis of the Northern school materials reveals the distortions and biases of the received tradition. To pick a single example, McRae takes to task the standard narrative that Northern teachers advocated a gradual path—that they viewed Buddhist practice as constituting a step-by-step ascent toward awakening. Instead, McRae shows that Northern teachers taught something closer to ‘constant practice’ —an approach that anticipates later Söto Zen teachings in Japan. For the Northern school, Chan practice was not a means to achieving liberation so much as a moment-to-moment re-cognition and affirmation of what is already the case, that is, of one’s abiding bodhi.” That is perhaps not too far off, but it misses or ignores the fact that this “newly discovered” view has actually been the properly received tradition in Zen all along. The unity of “sudden” and “gradual” goes back much farther than Dogen; see for example Song of the Jewel Mirror Awareness, or any number of koans in the Blue Cliff Record (a Rinzai text!). In fact, it may go back at least to the era of Bodhidharma (“Two Entrances”). And if so, presumably it goes back even farther than that.
  • Regarding the above discussion of sudden and gradual, see also Katagiri Roshi’s commentary in “Blue Cliff Record Case 45: Chao Chou’s Seven-Pound Cloth Shirt, Talk 1” at 30:00: “Zen history says Soto Zen is ‘gradual enlightenment,’ Rinzai Zen is ‘sudden enlightenment.’ It’s ridiculous! [He laughs.] If you talk about this, it’s ridiculous. If you’re really crazy about this discussion, you don’t understand Zen Buddhism, you don’t understand Buddha’s teaching, you don’t understand human life. [He chuckles.] History is history. Don’t worry about it. If you see someone who is interested in history, let him do that. But don’t be involved in it too much. [He chuckles.]”

And yet, if there is a hairsbreadth deviation, it is like the gap between heaven and earth. If the least like or dislike arises, the mind is lost in confusion.

  • In Katagiri Roshi’s talks, discussions of the idea of separation or discrimination – and its opposite, which would be samadhi, “one-pointedness,” or “total acceptance,” etc. – are probably too numerous to cite. A random example would be “Blue Cliff Record Case 50: Yun Men’s Every Atom Samadhi” – the talk I happen to be transcribing at the time of writing – which lines up very well with this discussion.
  • Similarly, “like or dislike” appears too many times to be enumerated here – probably in a low-double-digit percentage of KR’s talks.
  • The specific term “hairsbreadth deviation” appears in the Song of the Jewel Mirror Awareness. The Song of the Jewel Mirror Awareness also alludes to the legacy of the Platform Sutra with its reference to “sudden and gradual.” Although not publicly available, KR’s commentary on this is complementary with what can be found in “Platform Sutra – Talk 1”.

Suppose you are confident in your understanding and rich in enlightenment, gaining the wisdom that knows at a glance, attaining the Way and clarifying the mind, arousing an aspiration to reach for the heavens. You are playing in the entranceway, but you are still short of the vital path of emancipation.

  • KR translates this as: “Suppose one gains pride of understanding and influences one’s own enlightenment, glimpsing the wisdom that runs through all things, attaining the way and clarifying the mind, raising an aspiration to escalade the very sky. One is making the initial partial excursions about the frontiers, but is still somewhat deficient in the vital way of total emancipation.”
  • This is extensively discussed in “Shobogenzo Bendowa: Dogen’s Questions & Answers – Talk 5”.

Consider the Buddha: although he was wise at birth, the traces of his six years of upright sitting can yet be seen. As for Bodhidharma, although he had received the mind-seal, his nine years of facing a wall is celebrated still. If even the ancient sages were like this, how can we today dispense with wholehearted practice?

Therefore, put aside the intellectual practice of investigating words and chasing phrases, and learn to take the backward step that turns the light and shines it inward.

  • “Learn to take the backward step that turns the light and shines it inward”: this is perhaps one of the most challenging lines to reliably interpret. The meaning is probably simple, and yet, common interpretations are problematic. Particularly, any interpretation that approaches “shutting out the world” does not line up well with the rest of Katagiri Roshi’s or Dogen’s teachings.
  • KR: “To learn the backward step that turns your light inwardly to illuminate yourself”
  • KR: “To learn that one withdraws one step, and turns the light inward on oneself”

Body and mind of themselves will drop away, and your original face will manifest.

  • “Body and mind of themselves will drop away” is extensively discussed in the Fukanzazengi series. Particularly see the beginning of “Fukanzazengi: Dogen’s Universal Recommendation for Zazen – Talk 4”: “In shikantaza, all delusions drop off from the first. That is dropping off body and mind, body and mind dropping off. That is zazen itself.” And also: “Dogen Zenji says, ‘Zazen is dropping off body and mind.’ Remember this. In your whole life, you should remember: ‘Zazen is dropping off body and mind.’ It means all delusions drop off.”
  • “Dropping off body and mind” is discussed in conjunction with “from the first, dullness and distraction are struck aside.” See the notes for “dullness and distraction are struck aside” below, closer to the end.
  • Another clear reference is in “Principles of Practice, Talk 4: Faith”: “So that is, if you put your body right there, then you can drop off your body and mind, drop off, you can be free from the root of discriminating mind. That means you can be exactly one with the very minute vibration of the mind. And then, no concept of the minute vibration of the mind.”
  • Or, see “Zazen: Dropping Off Body and Mind”. This is an important talk where dropping off body and mind is discussed in relation to compassion.
  • A good search term in KR’s talks is “drop off.” There are many, many references to things that “drop off”: delusions, dullness and distraction, verbal explanations, all unwholesome things, all unwholesome human behaviors, thought and discursive thinking, ideas, the “concept of wondrous practice which you have realized” … and so on.
  • “Original face” is discussed in connection with total personality and buddha-nature at the beginning of “Fukanzazengi – Talk 2”. See also “Fukanzazengi – Talk 6” after 1:16:36, and “Blue Cliff Record Case 25: The Hermit of Lotus Flower Peak Holds Up His Staff, Talk 2” after 1:00:05.

If you want to realize such, get to work on such right now.

  • A better translation might be, “If you want to realize suchness, practice suchness immediately.”

For practicing Zen, a quiet room is suitable.

Eat and drink moderately.

Put aside all involvements and suspend all affairs.

Do not think “good” or “bad.” Do not judge true or false. Give up the operations of mind, intellect, and consciousness; stop measuring with thoughts, ideas, and views. Have no designs on becoming a buddha. How could that be limited to sitting or lying down?

  • This is discussed as the “arrangement of the brain and nervous system” in “Fukanzazengi: Dogen’s Universal Recommendation for Zazen – Talk 1” (44:56) and in the rest of the series.
  • Here Katagiri Roshi uses the Norman Waddell and Masao Abe translation: “Do not think good or bad; do not administer pros and cons.” “Cease all the movements of the conscious mind, the gauging of all thoughts and views. Have no design on becoming a Buddha.”

At your sitting place, spread out a thick mat and put a cushion on it. Sit either in the full-lotus or half-lotus position. In the full-lotus position, first place your right foot on your left thigh, then your left foot on your right thigh. In the half-lotus, simply place your left foot on your right thigh. Tie your robes loosely and arrange them neatly. Then place your right hand on your left leg and your left hand on your right palm, thumb-tips lightly touching. Straighten your body and sit upright, leaning neither left nor right, neither forward nor backward. Align your ears with your shoulders and your nose with your navel. Rest the tip of your tongue against the front of the roof of your mouth, with teeth together and lips shut.

Always keep your eyes open, and breathe softly through your nose.

  • “Breathe gently through your nose” is discussed as “arrangement of the internal organ system”; see “eat and drink moderately,” above.

Once you have adjusted your posture, take a breath and exhale fully, rock your body right and left, and settle into steady, immovable sitting. Think of not thinking, “Not thinking –what kind of thinking is that?” Nonthinking. This is the essential art of zazen.

The zazen I speak of is not meditation practice. It is simply the dharma gate of joyful ease, the practice realization of totally culminated enlightenment.

It is the koan realized; traps and snares can never reach it. If you grasp the point, you are like a dragon gaining the water, like a tiger taking to the mountains.

For you must know that the true dharma appears of itself, so that from the start dullness and distraction are struck aside.

When you arise from sitting, move slowly and quietly, calmly and deliberately. Do not rise suddenly or abruptly.

In surveying the past, we find that transcendence of both mundane and sacred, and dying while either sitting or standing, have all depended entirely on the power of zazen.

In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout –these cannot be understood by discriminative thinking; …

  • KR translates this as: “In addition, the bringing about of enlightenment by the opportunity provided by a finger, a banner, a needle, or a mallet, and the effecting of realization with the aid of a hosu (that is, a whisk), a fist, a staff, or a shout cannot be fully understood by one’s discriminative thinking.”
  • This is discussed in “Fukanzazengi: Dogen’s Universal Recommendation for Zazen – Talk 6” at 21:38.

… much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views?

This being the case, intelligence or lack of it is not an issue; make no distinction between the dull and the sharp-witted. If you concentrate your effort single-mindedly, that in itself is wholeheartedly engaging the way. Practice-realization is naturally undefiled. Going forward is, after all, an everyday affair.

In general, in our world and others, in both India and China, all equally hold the buddha-seal. While each lineage expresses its own style, they are all simply devoted to sitting, totally blocked in resolute stability. Although they say that there are ten thousand distinctions and a thousand variations, they just wholeheartedly engage the way in zazen. Why leave behind the seat in your own home to wander in vain through the dusty realms of other lands? If you make one misstep, you stumble past what is directly in front of you.

You have gained the pivotal opportunity of human form. Do not pass your days and nights in vain. You are taking care of the essential activity of the buddha-way. Who would take wasteful delight in the spark from a flintstone? Besides, form and substance are like the dew on the grass, the fortunes of life like a dart of lightning –emptied in an instant, vanished in a flash.

Please, honored followers of Zen, long accustomed to groping for the elephant, do not doubt the true dragon. Devote your energies to the way of direct pointing at the real. Revere the one who has gone beyond learning and is free from effort. Accord with the enlightenment of all the buddhas; succeed to the samadhi of all the ancestors. Continue to live in such a way, and you will be such a person. The treasure store will open of itself, and you may enjoy it freely.